2:3 indeed, if 1 you call out for 2 discernment 3 –
raise your voice 4 for understanding –
2:10 For wisdom will enter your heart, 5
and moral knowledge 6 will be attractive 7 to you. 8
3:1 My child, 10 do not forget my teaching,
but let your heart keep 11 my commandments,
3:7 Do not be wise in your own estimation; 12
fear the Lord and turn away from evil. 13
3:21 My child, do not let them 14 escape from your sight;
safeguard sound wisdom and discretion. 15
3:22 So 16 they will give 17 life to you, 18
and grace to adorn 19 your neck. 20
3:23 Then you will walk on your way 21 with security,
and you 22 will not stumble. 23
3:29 Do not plot 24 evil against your neighbor
when 25 he dwells by you unsuspectingly.
4:13 Hold on to instruction, 26 do not let it go;
protect it, 27 because it is your life.
4:23 Guard your heart with all vigilance, 28
for from it are the sources 29 of life.
5:2 in order to safeguard 30 discretion, 31
and that your lips may guard knowledge.
6:9 How long, you sluggard, will you lie there?
When will you rise from your sleep? 32
7:1 My child, 34 keep my words
and treasure up my commands in your own keeping. 35
7:25 Do not let your heart turn aside to her ways –
do not wander into her pathways;
9:6 Abandon your foolish ways 36 so that you may live, 37
and proceed 38 in the way of understanding.”
22:28 Do not move an ancient boundary stone 39
which was put in place by your ancestors. 40
23:2 and put a knife to your throat 41
if you possess a large appetite. 42
23:15 My child, 43 if your heart is wise,
then my heart also will be glad;
23:16 my soul 44 will rejoice
when your lips speak what is right. 45
23:18 For surely there is a future, 46
and your hope will not be cut off. 47
23:19 Listen, my child, 48 and be wise,
and guide your heart on the right way.
24:6 for with guidance you wage your war,
and with numerous advisers there is victory. 49
24:10 If you faint 50 in the day of trouble, 51
your strength is small! 52
25:9 When you argue a case 53 with your neighbor,
do not reveal the secret of another person, 54
29:17 Discipline your child, and he will give you rest; 55
he will bring you 56 happiness. 57
31:9 Open your mouth, judge in righteousness, 58
and plead the cause 59 of the poor and needy.
1 tn Both particles retain their individual meanings, otherwise the verse would begin with a strong adversative and be a contrast to what has been said.
2 tn Heb “summon.”
3 sn The noun recalls the second purpose of the book (1:2). It is also cognate to the last word of 2:2, forming a transition. The two objects of the prepositions in this verse are actually personifications, as if they could be summoned.
4 tn Heb “give your voice”; the expression is idiomatic for raising or lifting the voice to make a sound that carries further (e.g., Jer 2:15). This deliberate expression indicates that something significant is being uttered. J. H. Greenstone says, “If it [understanding] does not come at your first call, raise your voice to a higher pitch, put forth greater efforts” (Proverbs, 17).
5 tn The noun לֵב (lev, “heart”) functions as a metonymy of association for “mind” and “thoughts” (BDB 524 s.v. 3). It represents the center of the inner life where the volition and emotions join to bring about actions. It is used here in parallelism with נֶפֶשׁ (nefesh, “soul”), for which see note.
6 tn Heb “knowledge.” For the noun דַּעַת (da’at), see the note on 1:7.
7 tn Heb “pleasant.” The verb יִנְעָם (yin’am, “to be pleasant”) describes what is attractive. It is used of being physically attracted to one’s lover (Song 7:7) or to a close friendship (2 Sam 1:26). Here wisdom becomes attractive to the righteous, that is, the righteous desires to acquire it.
8 tn Heb “your soul.” The term נַפְשְׁךָ (nafshÿkha, “your soul”) functions as a synecdoche of part (= soul) for the whole person (= you); see BDB 660 s.v. 4.a.2. It also might function as a metonymy of association for emotions and passions (BDB 660 s.v. 6) or mental cognition (BDB 660 s.v. 7).
9 sn The chapter begins with an introductory exhortation (1-4), followed by an admonition to be faithful to the
10 tn Heb “my son” (likewise in vv. 11, 21).
11 tn The verb יִצֹּר (yitsor) is a Qal jussive and the noun לִבֶּךָ (libbekha, “your heart”) functions as the subject: “let your heart keep my commandments.”
12 tn Heb “in your own eyes” (so NAB, NIV, NRSV); NLT “Don’t be impressed with your own wisdom.”
13 sn The second colon clarifies the first. If one fears the
14 tn The object of the verb “escape” is either (1) wisdom, knowledge, and understanding in vv. 13-20 or (2) “wisdom and discretion” in the second colon of this verse. Several English versions transpose the terms “wisdom and discretion” from the second colon into the first colon for the sake of clarity and smoothness (e.g., RSV, NRSV, NIV, TEV, CEV).
NIV takes the subject from the second colon and reverses the clauses to clarify that.
15 tn Or: “purpose,” “power of devising.”
16 tn Heb “and.” The vav probably denotes purpose/result.
17 tn Heb “they will be.”
18 tn Heb “your soul.” The noun נַפְשֶׁךָ (nafshekha, “your soul”) is a synecdoche of part (= inner soul) for the whole person (= you); see BDB 600 s.v. 4.a.2.
19 tn The phrase “to adorn” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.
20 tn Heb “grace for your neck.” See note on 1:9.
21 tn The noun דַּרְכֶּךָ (darkekha, “your way”) functions as an adverbial accusative of location: “on your way.”
22 tn Heb “your foot.” The term רַגְלְךָ (raglÿkha, “your foot”) functions as a synecdoche of part (= foot) for the whole person (= you).
23 sn The verb נָגַף (ragaf, “to strike; to smite”) sometimes means “to stumble” against a stone (e.g., Ps 91:12). Here the object (“stone”) is implied (BDB 619 s.v.). This is a figure (hypocatastasis) comparing stumbling on a stone in the path to making serious mistakes in life that bring harm.
24 sn The verb חָרַשׁ (kharash) means “to cut in; to engrave; to plough; to devise.” The idea of plotting is metaphorical for working, practicing or fabricating (BDB 360 s.v.).
25 tn The vav (ו) prefixed to the pronoun introduces a disjunctive circumstantial clause: “when….”
26 tn Heb “discipline.”
27 tn The form נִצְּרֶהָ (nitsÿreha, from נָצַר, natsar) has an anomalous doubled letter (see GKC 73 §20.h).
28 tn Heb “more than all guarding.” This idiom means “with all vigilance.” The construction uses the preposition מִן (min) to express “above; beyond,” the word “all” and the noun “prison; guard; act of guarding.” The latter is the use here (BDB 1038 s.v. מִשְׁמָר).
29 sn The word תּוֹצְאוֹת (tots’ot, from יָצָא, yatsa’) means “outgoings; extremities; sources.” It is used here for starting points, like a fountainhead, and so the translation “sources” works well.
30 tn Heb “keep, protect, guard.”
31 sn This “discretion” is the same word in 1:4; it is wise, prudential consideration, careful planning, or the ability to devise plans with a view to the best way to carry them out. If that ability is retained then temptations to digress will not interfere.
32 sn The use of the two rhetorical questions is designed to rebuke the lazy person in a forceful manner. The sluggard is spending too much time sleeping.
33 sn The chapter begins with the important teaching of the father (1-5), then it focuses on the seduction: first of the victim (6-9), then the temptress (10-12), then the seduction (13-20), and the capitulation (21-23); the chapter concludes with the deadly results of consorting (24-27).
34 tn Heb “my son.”
35 tn Heb “within you” (so NASB, NIV); KJV, ASV, NRSV “with you.” BDB 860 s.v. צָפַן Qal.1 suggests that “within you” means “in your own keeping.”
36 tn There are two ways to take this word: either as “fools” or as “foolish ways.” The spelling for “foolishness” in v. 13 differs from this spelling, and so some have taken that as an indicator that this should be “fools.” But this could still be an abstract plural here as in 1:22. Either the message is to forsake fools (i.e., bad company; cf. KJV, TEV) or forsake foolishness (cf. NAB, NASB, NIV, NCV, NRSV, NLT).
37 tn The two imperatives are joined with vav; this is a volitive sequence in which result or consequence is expressed.
38 tn The verb means “go straight, go on, advance” or “go straight on in the way of understanding” (BDB 80 s.v. אָשַׁר).
39 sn Moving a boundary stone was (and still is) a major problem. The boundaries that were established by the forefathers were to be preserved, but no law would stop such violations if people lacked integrity (e.g., Deut 19:14; 27:17; 1 Kgs 21:16-19). Boundaries in Israel were sacred because God owned the land and he apportioned the property to the tribes. To extend one’s property illegally by moving a neighbor’s boundary marker was a violation of covenant and oath. Of course, disputes could arise when both sides claim their ancestors established a boundary.
40 tn Heb “your fathers” (so NAB, NASB).
sn The fourth saying deals with respect for property that belongs to other people (cf. Instruction of Amenemope, chap. 6, 7:12-13 [ANET 422]).
41 sn The expression “put a knife to your throat” is an idiom that means “curb your appetite” or “control yourself” (cf. TEV). The instruction was from a time when people dealt with all-powerful tyrants. To enter the presence of such a person and indulge one’s appetites would be to take a very high risk.
42 tn Heb “lord of appetite.” The idiom בַּעַל נֶפֶשׁ (ba’al nefesh) refers to someone who possesses a large appetite (cf. NAB “a ravenous appetite”). A person with a big appetite is in danger of taking liberties when invited to court.
43 tn Heb “my son,” although the context does not limit this exhortation to male children.
44 tn Heb “my kidneys”; in biblical Hebrew the term was used for the innermost being, the soul, the central location of the passions. Cf. NASB, NIV “my inmost being.”
45 sn This twelfth saying simply observes that children bring joy to their parents when they demonstrate wisdom. The quatrain is arranged in a chiastic structure (AB:B'A'): The first line (A) speaks of wisdom in the child, and it is paired with the last line (A') which speaks of the child’s saying what is right. In between these brackets are two lines (B and B') concerning joy to the parent.
46 tn Heb “end” (so KJV); ASV “a reward.”
47 sn The saying is an understatement; far from being cut off, the “hope” will be realized in the end. So this saying, the thirteenth, advises people to be zealous for the fear of the
48 tn Heb “my son,” but the immediate context does not limit this to male children.
49 sn The point of the saying is that wise counsel is necessary in war. Victory, strategy, and counsel are more important than mere military strength – many great armies have been destroyed because of their unwise leaders. See on this theme 11:14; 20:18; and 21:22.
50 tn Heb “show yourself slack” (NASB similar). The verb רָפָה (rafah) means “to sink; to relax.” In the causative stems it means “to let slacken; to let go; to refrain; to fail; to do nothing.” In the Hitpael stem BDB 952 s.v. defines it as “to show yourself slack.” It has also been rendered as “give up” (NCV, CEV); “fail” (NLT); “falter” (NIV). The colon implies a condition, for which the second part of the verse is the apodosis.
51 tn The verse employs a paronomasia to underscore the point: “trouble” is צָרָה (tsarah), literally “a bind; a strait [or, narrow] place”; “small” is צַר (tsar), with the same idea of “narrow” or “close.”
52 sn The test of strength is adversity, for it reveals how strong a person is. Of course a weak person can always plead adverse conditions in order to quit. This is the twenty-fourth saying.
53 tn The verse begins with the direct object רִיבְךָ (ribkha, “your case”) followed by the imperative from the same root, רִיב (riv, “argue”). It is paralleled by the negated Piel jussive. The construction of the clauses indicates that the first colon is foundational to the second: “Argue…but do not reveal,” or better, “When you argue…do not reveal.”
54 sn The concern is that in arguing with one person a secret about another might be divulged, perhaps deliberately in an attempt to clear oneself. The point then is about damaging a friendship by involving the friend without necessity or warrant in someone else’s quarrel.
55 tn The verb, a Hiphil imperfect with a suffix, could be subordinated to the preceding imperative to form a purpose clause (indirect volitive classification): “that he may give you rest.” The same then could apply to the second part of the verse.
56 tn Heb “your soul.” The noun נַפְשֶׁךָ (nafshekha, “your soul”) is a synecdoche of part (= inner soul) for the whole person (= you); see, e.g., Isa 43:4; 51:23; BDB 600 s.v. 4.a.2.
57 sn The parallelism of this verse is synthetic; the second half adds the idea of “delight/pleasure” to that of “rest.” So a disciplined child will both relieve anxiety (“give…rest”) and bring happiness to the parents.
58 tn The noun צֶדֶק (tsedeq) serves here as an adverbial accusative of manner. The decisions reached (שְׁפָט, shÿfat) in this advocacy must conform to the standard of the law. So it is a little stronger than “judging fairly” (cf. NIV, NCV), although it will be fair if it is done righteously for all.
59 sn Previously the noun דִּין (din, judgment”) was used, signifying the legal rights or the pleas of the people. Now the imperative דִּין is used. It could be translated “judge,” but in this context “judge the poor” could be misunderstood to mean “condemn.” Here advocacy is in view, and so “plead the cause” is a better translation (cf. NASB, NIV, NRSV “defend the rights”). It was – and is – the responsibility of the king (ruler) to champion the rights of the poor and needy, who otherwise would be ignored and oppressed. They are the ones left destitute by the cruelties and inequalities of life (e.g., 2 Sam 14:4-11; 1 Kgs 3:16-28; Pss 45:3-5, 72:4; Isa 9:6-7).